Madang Journal [Vol 9, June 2008]

Abstract

"The reality of the Christian church in the world is not the denominations such as the Roman Catholic Church, the Orthodox Church and Protestant churches; but it is a global network of local Christian communities among the people everywhere, which are radically being transformed. The distinct characteristics of this realty are (1) that the center of the gravity of the Christian population is in the South outside of the traditional Western Christendom, (2) that it is located among the religions of the world as well as in the context of the above mentioned global reality, and (3) that it is a global “network”of Diaspora churches in the migrant communities. This network of Diaspora Christian communities is a new reality. It is anachronism to think of traditions and denominations of churches in the 21st century in this context. This network is a new formation of Christian communities. The illusion of the world Christendom is quite contrary to the present reality of the Christian communities; and it is nothing but a shadow of the global empire. This situation brings about the crisis of theological discourse in our churches and in our ecumenical movement. The current theological discourse tends to be anachronistic, because it is an extension of the past traditions in the form of interpretation and in the form of modifications. The context is radically changed and therefore the theological discourse needs to be radically new, not the continuation of the old. For example, the Christian theological discourse on ecology cannot be only a re-interpretation of the creation theology. It needs to be convergent with various discourses on ecology among all religions and philosophies. Christian theology has been imperial since the Roman Empire. Simple extension of the Christian theology cannot challenge the global empire. It cannot challenge Christian imperial messianic syndrome. Perhaps authentic theological discourse may have to be post-Christian. Christian theology may have to learn from the Buddhist teaching in regard to dealing with the greed, for Christian theology co-habited with the modern capitalism, which is the supreme expression of the greed. Recently Christian churches have lost the discourse of justice, or the justice discourse has been weakened among churches and even in the ecumenical movement. Perhaps we should learn from some of Islamic discourse on justice, just as we have learned from Marxism in the past. In any case we need a new theological discourse on justice."(pg 4-5)